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Nature and Science 2014;12(1) http://www.sciencepub.net/nature

The response of Iranian religious temper in the political realm

Ali Asghar Amini dehaghi Islamic Republic of Broadcasting, Vali asr street, , Iran [email protected]

Abstract: When the new Muslim Arabs were dominant on the Sassanid during comprehensive invasion and were prevailing in Iran, consequently the Iranian society accepted inevitably the religion of the invasive Arab, But Inwardly believed to Zoroastrian culture and the ancient heritage before the arrival of in Iran, especially some Iranian elites could change the religion of Islam to Iranian Style Often in the form of the Shiite after two centuries of Perplexity and silence and have been the universal nature to it that were exposed to Moore malice constantly Arab Sunni Muslims. In this context, Iranian and mysticism emerged in the face of dogmatic of Islam that was mostly reserved for elite thus the followers of the Shiite movement in conflicts of the Sunni religious were identified as reactive until The Safavid of the Shiite government was dominant. In this era, the Shia religion becomes gradually classical nature. As a result, the Safavid Shiite (nearby Shiite Sufism) has continued until today despite the Sufis, the Imami Shiite Safavid found the political nature. Shiite reaction requires the concept of "enemy" to political and social solidarity. Even supposed the nature of the enemy as hypothetical and the legendary and its reason is internalization of (sense of insecurity) in culture of (Shiite Safavid) until today. [Ali Asghar Amini dehaghi. The response of Iranian religious temper in the political realm. Nat Sci 2014;12(1):114-121]. (ISSN: 1545-0740). http://www.sciencepub.net/nature. 18

Keywords: Sense of insecurity, Response of Shiite, the religion of Sunni, Alawite Shiite, Iranian Sufism, the Safavid Shiite

1. Introduction period, An attitude of modern Shiite has been created There are various viewpoints about the origins as Religious intellectual In response to the religious of Shia religion; hence some are considered Shiite as government in Iran that is engaged and have been the political movements in the form of Islam Against common Among the parts of the middle class, the invading Arab Who were governing on Iran at the especially students; so by the selective view to the beginning believed that After the Prophet's death, western concepts and ideas are seeking to The government has been owned by the Umayyad modernization of common religion in Iranian and the Abbasids while it was the right to household religious society (Black, A. 2001). One of the main of the Prophet (Ira M. Lapidus (1975). In this causes of downfall of the Parthian dynasty has been regards, Ali Shariati religious intellectual before the investigated by the lack of attention to religious Islamic Revolution in Iran divided The Shiite into identity in society. This experience have led the before and after the formation of the Safavid state as Sassanid create theocratic government via the Alawite Shiite and Safavid Shiite. Although A reclamation of The Zoroastrian religion with the great number of Iranian nationalists interpret Shiite influence of the Zoroastrian Clergymen after the religion to Iranian Islam; However, Today on Parthians dynasty; So that the religion would political Shia, Today on political Shia, especially interfered in the personal and social affairs of the Shia political thought among Shia clerics and Iranian Sassanid society(Holt, P. M.; Bernard Lewis scholars have divergent perspectives, and even (1977a). Artaxerxes Sassanid (224-241 CE) that he conflict are contradictory in some of the comments was an a prominent Clergymen ordered to the great strongly with each other. But something is today priest (Tansar) In addition to collecting and known as the Shiite government after Islamic compiling of the scriptures, perform actions on the Revolution of Iran There is such an interpretation revision of the religion of Zoroastrianism Until between various interpretations which is formed in strengthen public allegiance to the Sassanid dynasty; the interaction or in response to political authority of Even for this purpose, Zoroastrian Clergymen Tried time; Of course should not be forgotten the Sufi Shia to use of other religions in order to developing and and or mystical that has been formed among the strengthening the Zoroastrian religion further Iranian elite in contrast the animosities of dogmatic progress towards religious strengthen of the political Shiite; Because the Sufi Shia, Furthermore rule of the Sassanid. Hence the theme of "cassette" considering internal affairs and religious spirituality; and creating a class society in the Sassanid period is Has a kind of the attitude of anti violence and concept that has been imported to Zoroastrian negative fight In order to preserve Iranian culture religion from the religious culture of the Indian and territory(Esposito, J.1999) ; However in this subcontinent in the Sassanid period. So, the language

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of the Zoroastrian religion of the Sassanid era is and the Greek dualism (God and matter) was fraught with mythological attitudes toward prominent figurehead instead Iranian dualism (God and the religious and political personalities. So, the kings Devil).The Ismaili Shiites tried to the readout of have mythological nature that would locate beside Islam influenced by the ideas before of the arrival of God. In this respect, Saeed Nafisi stated this theme: influence of such attitudes by influence Zoroastrian clergymen were creating the Sassanid of such an attitude and interpret the which political system proportional to numerous were accepted by mystics and Sufis(Momen, Moojan, innovations in religion; thus, probably the appearance 1985) . Some Orientalists such as "H- Mase" believe of a savior in the Zoroastrian beliefs as (Saoshyant) is that the emergence of Shiism has mysterious aspects derived from the religion of and Judaism. and "Richard. N. Fry "knows Shiism arising from However, in response to strong dogmatic Sassanid attempts Syndication the ancient Iranian beliefs with Zoroastrian was provided the context of expression Islam; So Shiite objections is often because political Manichaean religion as a religious- spiritual aspect in its early stages up to the religious nature, movement against the religious tyranny and Sassanid hence "Hussein Bashiriyeh" considers the Shia in the of class society; about had elapsed sixteen years beginning and political nature; In addition, the Sassanid rule that Mani was manifested after political theory has considered Shiism the grace of Ardeshir Babakan in the coronation day of Shapur I, God To the clan of Banu Hashim and emphasizes It in 240 AD and appeared as a prophet and promised is common unto whom the idea of divine kingdom (Farqlyta) Christ. Consequently fled to Kashmir and that this following Mojtahedzade says about it: Chinese due to pressure from Zoroastrian (Hereditary Imamat of the Shiism had a lot of Priest and came across from Tibet; apparently was coordination with some features of Iranian culture influenced by the school of Buddhism, more than and religion).Mazdakism Concepts and ideas was ever; Finally Zoroastrian Priest ruled to disbelief of expanded amongst the general public due to justice Mani, until ultimately was separated his skin as alive seeking between Shiite Muslims that referring to the and were filled with straw and hung on the gate of the literature of Petrofsky, attractions of combating with city (Esposito, John. 2002). oppression and equality seeking for disadvantaged Mani noted that more than anything to the and oppressed of Iranian masses, especially in rural concepts and conscience of religion and in the areas, led to attracting more peasants to Shiism and religion and he believed to religious tolerance and within the Shiite attitude, lies the Kind of the indulgence and had a good relationship with all potential and The power of very strong protest as an religions in the thought of Manichaeism God is inherent feature of it(Dakake, Maria Massi (2008); present in the universe rather than govern the even conservatism or duality of communication, is universe; Hence, the human is created of God. The kind of style of campaign due to understanding that it Subject was used the basis of Sufism in Iran; is achieved religious texts and Shiite of concepts; however, Spiritualism religious movement had the particularly the concept of (interest and wisdom) is delicate and humanitarian nature; but they collude the primary means to remove hurdles of Shiite with some dissident movements in the political followers Furthermore, in terms of religion the campaigns by the dual nature. Phenomenon which Shiite texts, is including the appearance and inward was expanded in the Iranian culture to form a that Only conscious People, are able to interpret the political conservatism in particular the that mystical concepts of appearances from the inward; Naturally, and the Sufis alternatives; after Since, The rise of a such an attitude in the Shiite will lead to a political movement of (Mazdakism) in the Sassanid strengthening of (Introspection) and (concealment) , era was not ineffective of Manichaeism ideas but naturally, all events are as the political and campaign they believed to the supremacy and victory of light and martyrdom-liking has caused Powerful backing over darkness, most of Manichaeism(Nasr, Vali in the followers of this religion as a valuable concept (2006); Therefore it further spread among the poor along with suffering in order to achieve of social because the socialist tendencies If Manichaeism was justice; On the other hand, Recognition the Islamic more common among the educated elite. Mazdak was sects inclined to Shiism, both the atheist and non-the born about 431 AD and in the Sassanid Anushiravan atheist, is difficult regardless of its prominent era and influenced by Manichaeism believed to the leaders, Because Most revolts, uprisings in Iran In (Cosmopolitanism) Therefore was looking to expand addition possessing of religious symptoms of Shiite, of the Peace in the world because he knew inequality they have leaders who forgive the identity (with the and class differences as the cause of all wars. When sacred character or religious exaggerating) to the Muslims entered to Iran, Manichean and Mazdakism Shiism(Sachedina, Abdulaziz Abdulhussein (1988). attitudes of Iranian scholars were accompanied with Almost until the formation of the Safavid by the monotheistic concept and Islamic social Justice Shah Ismail, the Shiism was the most popular aspect

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and belonging to the popular masses, But by the rise the Sunnis, have not considered Shiite as a Muslim or of the Safavid (1906 AH) was changed this trend and believes to Islam So, this Shia current were known as the Shiite became to the religious government and non- Muslims. Ismaili Shia movement built many were controlled by political rulers(Halm, Heinz strongholds in the heart of the Empire with the (2004) ; Therefore, its social aspect Was faintly and approach to the pre-Islamic beliefs, especially Shiite was divided Into two current: Alawite Shia Mazdakism by the leadership of Hassan Sabbah and Safavid Shia But overall, ancient Iranian according to the knowledge of the Concepts has generally covered Shiite worldview; and has used of the methods of the guerrilla and Partially Iranians initially by accepting Shiite Islam terror especially the psychological war against the They tend to Ali ibn Abi Talib, The groom of the military - political rulers of Seljuk, In the Mongol Prophet or the fourth Caliph of Sunni who opposed invasion also the Shiite were associated with the the Umayyad rule because Were been humiliated by according to the policies of Shiite elite such the Umayyad as (Mawali) Thus, were inclined to as Tusi that had mystical respect the geographic to the center of the tendencies as a result of political affinities; Mongol of Ali (the first Shiite Imam) in the newly formed army invaded and destroyed whatever had city of and Basra (unlike during the caliphate of remained of the Seljuk and the Omar) And the expansion of Iranian Shia in Kufa and and Succeeded to weaken the majority of Sunni Basra, the second son "Ali" Imam Hussein, the third community in the Iranian society. However, Helleh Shiite opposition to the Umayyad rule (II), Led to city nearby Kufa became the center of a safe political consider to the Shiite of this areas which belonged To activity for political - religious activity of the the of the Sassanids, before the arrival of Islam in Shiites (Wollaston, Arthur N. (2005). In Iran. As a result, the convoy of Husayn ibn Ali these situations, Khajeh Nasir and his son by moved to Iran from the Madina to the invitation and initiatives could to theorize concepts Shia Imami sympathizing of the people of Kufa but the people of (Twelver) by strengthening principles of culture and Kufa Were faced with the dreaded politics and beliefs of Shiism and even affected the Mongols in conspiracies of Yazid, Hence the people of Kufa had terms of theological beliefs. Most importantly Khajeh refused the invitation of Hussein; Finally, in Karbala, Nasir and his son by offering a series of concessions Hussein and his family were surrounded by the army to the Mongols not only could take away the Shiites of Yazid and therefore, All of them were killed on the from the massacred until Since the "Tamerlane" tenth of Muharram in 61 AH, in a unjust war and with tendency of mystical Shia after the conquest of their families have been captured after this event, , Went to pilgrimage to the tombs of the Shiite Iranians due to pretext of the events of Karbala and Imams in and Kadhimiya and Strengthened the Using of martyrdom-liking established struggle Shiite minority against the hostility of the Sunni that against domination of the Umayyad and Abbasid were supported by the ; so that have Arabs in the shadows of Shiism(Lalani, Arzina R. been quoted Timor With a political- Promotional (2000). So that, has formed in the uprising and the movement Conquered and stated its motives In struggle movement in second and third centuries AH appearance to seek vengeance of the third Imam of totaled 109; then, in the fifth century AH disagreed Shiites and revenge against the generation of Yazid. by the Seljuk Turks, because the prejudice of Sunni . Since basis of political nature was not so classic and Consequently, in this period, the identity of the Shiite always had been a Shia religious; consequently, all community organized in contrast to the Sunnis, o conflicts between Shiite and Sunni had before of quote (Petrofsky) Shiite political movement Formation of the Safavid Shiite of the Empire more constantly modified the figure In order to political aspect, so That States (François touwal): continuance of Political and struggles life; Thereby (the conflicts between Shiite and Sunni had strongly from the context of Political - Iranian Shia has political aspect). created the new branches and It was a way such as In The political conflict with Sunnis, taqiyya of fighting tactics of Shiism in during rule of feudalism Shiite (In the minority), were the most important fanatical Sunnis (Rogerson, Barnaby (2007). (Seyed tactics and Soft power that would protect them Ahmad Movassaghi) notes a series of Iranians against detriment of Foe because The Sunni do not uprisings were not religious including Shu'ubiyyah know Shiites as the Muslim (Moosa, Matti (1988). movements in the second century AH; Therefore the Many years ago and even in the early the Safavid major this uprising, especially after the e uprising of state (906 AH) minority of the Shiites against the Bābak Khorram-Din and repression of The Khawarij majority of the Sunni has combined with mysticism Until the third century AH were created mostly and also the works of ancient Iranian culture such as Shiism coverage including Zaidiyya of Shiite, Zoroastrianism, Mazdakism, especially Manichaeism Ismaili of Shiite, Imami of Shiite, etc. that Of course, have prominent presence in the Shiism that they were

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blame of the Sunnis Who formed the majority in the consequently Shiite clerics lost its power. This issue , Because Shia were been considered as led to Sufis despite the failure occurred, return to Iran non-Muslim From the view point of Sunni scholars. following a period of injustice of the courtier scholars Therefore, the struggle with Sufis was expanded in influenced by Safavid rulers towards Sufis and the rulers of the Safavid, from the Shah Tahmasp of Mystics (John L.Esposito). Nader Afshar by Pushing the Father, especially Shah Abbas (son) and has the Afghans, the national unity return to Iran; But replaced by Shia scholars (immigrant from Lebanon) Nader did not deal properly with Shiite clerics, even Imami (Twelve) that they had a jurisprudential removed Endowments which were the disposal of thinking, although they was not consistent with Shiite clerics Moreover, he also cut off wages and Sufism and were created in theological and juridical recommended: The Clergymen should not reaction against Sunni(Laurence Louėr (2008). unemployed and do not lost their time even Offered They arrived as religious and political to them until have been in the Army to receive the ideologues from the Jabal Amel of Lebanon salary, Nader Considered religious conflict between alternative the Sufism Elders in the Safavid court. Shiite and Sunni influenced by The conflict between Overall, the scholars such as Muhammad Baqir religion scholars as mainly reason of conflicts with Majlisi(death 1698 CE) and Sheikh Ali Karaki and the Ottoman Empire , So try to create religion that it … has established The Twelver Shias as a classic would be Compilation of the intellectual and religious with governance standards against Sunnis religious basis of the Shiite and Sunni but because sponsored by the Safavid kings and Was introduced much of his time was spent on military management the Sufi Alawite Shiite that it had further political– failed project Karim Zand, with little spiritual aspect; hence, the Shiite of scholars interaction with scholars and Shiite clerics and especially those who were in favor of " Juridical Shia followed Policies of Nader and believed that the " and reached into the royal court and they were The clergy should live on their wages. (Edward Browne), owner of the property and wealth, So that participated , William Freeman Vilas and Robin in the economic field. Consequently, when oppressed Hugh Gibb were among the intellectuals and people protested against the Safavid rulers and their Orientalist who believed Sufi faith, especially dependents were faced with the decree of courtier "Shaykhi" emerged influenced by the thought of shia scholar, For this reason, Most scholars of Mulla Sadra and ultimately this current led to the religion to achieve a degree of discretion entered the emergence of a new religion (Bobbi Faith) and the seminaries intended to achieve wealth and status, The Bahai that it is considered a religious reform in However, Even the fanatical Shiite clerics who tried the thought of Shia which later this movement of to can remove the ancient Iranian culture of the Bobby and then Baha'ism , has been hated Safavid and classical Shia because of this cultural jurisprudential Shia scholars since the Babi and dichotomy has been associated with the Iranian Baha'i denied the most basic principles of Shi'ite i.e. identity. Mulla Sadra (d. 1640) is the most important ( Mahdism); Although the subject of Mahdism or the representative of the group of Sufism Shiite scholars issue of absence of the twelfth Imam has not accepted who believed in the law as the coverage of religion according to some scholars, such as Ibn Khaldūn, " that during the Safavid inconsistent with Courtier Muhammad 'and' Muhammad Iqbal" in religious Shia scholars of thoughts expressed ancient order to rationally – Historical; especially Ibn philosophy as a simple language at the time of his life Khaldun in this context, does not know a reliable and complain of the ignorance of courtier scholars In narrative and historical resources; addition, he wanted to Combine the Sharia, In any case Shaykhi faith and critical views that Mysticism and reason together. In particular, offered in relation to representation of the Hidden clarifying the in mysticism led to Imam Provided the context In the early modern his excommunication by the Juridical and courtier of period for the emergence of "Babbitt" and then scholars, Moreover, Mulla Sadra criticized the Baha'ism Faith This led to the creation of a new authority of the jurisprudents and Taqlid ("to follow) viewpoint in Shiite realm. Perhaps one of the most of them Because the issue of ( marjaʿ taqlīdī) (Source important causes of the Constitutional Revolution in to Imitate/Follow ) does not have the historical record Iran in the early of the twentieth century was the in the Shiism. In the last of Safavid state, Mahmoud incidence of new attitudes that have been raised Afghan with prejudice of Sunni (1722 AD) attacked about the Shia (and modernism) Meanwhile, to Iran with the murder of Shiite and provided the relatively adequate environment for the desecration of Shiite holy places. So the dominant emergence of some intellectual and Shiite of Shiite clerics immigrated to the Holy Shrines in Iraq Clergymen and scholars as representatives of Islamic (Najaf and Karbala) However, with the collapse of liberal such as: the Safavid were corrupted the national government, - Haji Sheikh Hadi Najmabadi (1834 - 1902AD)

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- Seyyed Jamāl ad-Dīn Asadābādī, commonly Shiite Was inclined to Introspection and had mystical known as Al-Afghani (1838/1897) aspects that was not consistent with the -Sayyed Mohammad Tabatabai (1841 - and behavior r religious Because that believed to 1920AD) paraphrase and interpretation in religious texts in The most important of the intellectual character order to recognize the essence of religion; Certainly, of this people is modernity in the Muslim world Occurrence and incidence of ( comparative regardless of religious intolerance and rationality as jurisprudence) in the Imami Shi'a seminaries belongs the most important prophet; comprises the essence of to the fifth century and has not been popular before it. Islamic thought of this current Islamic modernism The first person who researched and written about the That based on humanitarianism were fighting against Imami Shiite and was looking comparison for Shiites any religious superstition and extremism; In addition, of Jurisprudential opinions with Sunni is Abu al- prevented people from indiscriminate imitation far Qāsim ‘Alī ibn Husayn al-Sharīf al-Murtadhā( 965 - from rationality; Such approach not only did not 1044 AD )especially he has been the disciple of t he tolerate from the look of Shiite fanatical scholars but number of Sunni scholars. Therefore, many fatwas of also has done excommunication of some modern Seyed Morteza is consistent with the Sunni and it scholars; So that they accused Sheikh Hadi into could be represented primacy of jurisprudential Babism while he was mentioned issues in critical of thought in Sunni than Imami Shia and mainly the Babism, Up to the dogmatic Shia clerics convergence of Shia and Sunni jurisprudents can be excommunicated Sayyid Jamal of reformist religious observed in the course of Jurisprudence of Shaykh views; Moreover, Sayyed Mohammad Tabatabai as Tusi (d. 460 AH) which was attended the hundreds of well as a prominent clergyman of his time, proposed Sunni scholars in it and Some of the Sunni scholars the establishment of the Legislature and considering was Quoted the of Sheikh Tusi. Shaykh Mufid of Iranian nationality as in the context of modernistic was present as Shi'ite ideologue in the The Buyid and justice in the society because before the dynasty when saw Sunni juristic opinions based on Revolution (1906), the courts were exclusive in the reasoning and argument accepted without prejudice; monopoly clergymen and Shiite clerics; In other However, the most of the Imami Shia and Sunni of words, There are no rules for the implementation of conflict that leads to a lot of violence, generally has law even as Islamic form of it. Because the most the political aspect up to jurisprudential and judgments in the religious courts was done based on theological disputes. So before the arrival of the the jurisprudence; Safavids, there is not much disputes on The Jurisprudence which was formed in the year jurisprudential issues and ideas between Shia and of 676 AD as generally and the written and then Sunni. So the Shiism for the Safavid was a mean for started its expansion from the Iraq; Moreover, social strengthening and mobilization of the masses according to some scholars, Islamic jurisprudence against powerful enemies such as the Ottoman derives from Jewish law such as stoning Is not in the Empire which therefore diffraction of Islamic Quran but runs among Muslims even in this era. jurisprudence has been occurred due to the political Especially, in during of the first Caliph (Abu Bakr) differences between Shia from its origins in the past. and second Caliph (Omar) have not seen much For example, , the leader issued growth in the field of Islamic Jurisprudence But the permits recitation of prayers to something was manifestation of the concept of for Persian speaking if the moderns of Hanafi jurisprudence in the Islamic field began in the third religion do not believe to such view because this century AH. Consequently, Imami Shiite problem is not unrelated to ethnic divisions between jurisprudence was created in response to the Sunni the Arab and Ajam and its surrounding political jurisprudence as passively. In looking at "Joseph issues. About the emergence of Sufism in Iran, there Schacht" in the first century AH, (Legal Entity) was are different opinions and even conflicting but what apart from religion. As a result, were implemented, can be close to reality, There is a transition and more legal principles especially the conquered cultural stretches from pre-Islamic to the after of it as territories (by the Muslims) adaptation from the the Sufism in the domain of scholars and scientists customs and culture of the native regions; However, that seeks negative fighting style to deal with in emergency situations, the Prophet would act when enemies n terms of theological, despite the views of the unfairness or the inefficiency of customary law; jurists, They see God In the world and are not However, in the look of Prophet were respected looking for evident of Religion as jurisprudential provision of common law of Muslim regions and etc. Muslim, Of course, In the political arena, the Sufis if it was not unfairly. Shiism in inception, more had can act as a powerful secret society, While it may not political aspect, consequently had been considered to have the political interference. Overall, it can be jurisprudence later than the Sunni; additionally, the spread such as a sense in the political and social

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trends. Ali Shariati says :( in the periphery there is thoughts in the field of idea and Iranian Sufism has the Sufi sense In the Iran and has been the nation's not been influenced but Jalāl ad-Dīn Muhammad soul. Ghazzali, Hafez oppose with the Sufism has his Balkhī is the first person who accepted the idea and works as mystical color. Sufism and Shi'ism, despite caused to spread it; therefor, The Iranian Sufism has their inherent differences they feel a kinship with divided two current: by the Sharia and whiteout each other…..Sufi and Shia movements In the Iran Sharia that the current of Sufism with Sharia had the So much have merged together that sometimes are classic aspect by ; Overall The Sufism is a not distinguishable from each other) Sufism is a culture field that has been presented as (Semantics negative campaign Which acts like a safety valve of society) On the Iran real society in the history trend, steam boilers In the social - political pressure of time In addition, the thinking system of Sufism is not regarding difficult religious and traditional laws and separated of the viewpoints of Suhrawardi" and the customs. However, the historical examples in the opinions of ancient Iran (pre-Islamic) but Indeed it is tendencies of people toward mysticism suggests composed of with Greek philosophy which ultimately political - social disappointments and crises that has a mystical and semantic schema, Consequently , People who seek refuge in the incidence of severe in the Iranian religious beliefs, whether mystical or conditions to the world of mean and dream; This is a juridical, the subject of secrecy, is in the inside of it situation that has no role in the political and military as internal and cultural nature; So that in the struggle even cultural struggle and does not have so historical and religious process has found the classics much social support for people. aspects. If we accept, The Sufism has been a totally Ali Tehrani in the book od (reservation in negative struggle in Iran and to quote, "Sharyati were Islam) refers to the methods of that any kind of the member properties and social Scholars in it, so reservation is proportional to the disconcerting Generosity (youth) as the subset of the Sufis would situation in the various ways in the society that has protect as a shield or bodyguard of Sufism; I.e. been used by the Shiiteas religious minorities and defends of the Sufis from the Iranian culture and marginalized people. When the Soviet Union nationality as military and paramilitary. To quote, dominates on ; Ismaili Shia initially were "Chardin", The Generosity attended to various form opposed against the Communist regime in Kabul in the pre-Islamic and afterwards period that it has Even rebelled against the government but when they originated from the Iranian Sufis influenced by the were been persecuted by the Sunni of Afghanistan Manichaeism, and Manichaeism, has been severely were inclined to the communist government in Kabul influenced by Buddhism that Nafisi believed: (the and supported them or Alawite Shia in and Iranian at least in the Sassanid and the beginning of for the severely paranoid of political leaders Islamic period were fully aware of the Buddha) were forced to take refuge to the France of local because The Afghanistan is the first country that has military in the early modern period, his led to been accepted the migration of Buddhism of india Alavian with theMembership in the French of local and the reason of presence of peaceful beliefs in the Army gradually take power in Syria but according to among of the Sufis in Iran's East is the influence of the flexibility of Sufism thinking Never did not Buddhism. According this subject, The Sufism in the attempt In relation to Alawite of the Syria; in this geographic spread of the Islamic World has three regard Shiites, (including an initial split of general trends: Ismaili Shia) who live in Israel, due to fears of the 1. The Sufism of Iraq and Island that it has been Sunni of power in the region, inevitably took refuge influenced the teachings of Nazarenes, Nestorianism in the Israeli government, now they are been and Jacobites. supported by Israel in the Golan Heights that it is the 2. The Sufism of Iran and India that it has been center of difference between Tel Aviv and influenced the teachings of Zoroastrian, Manichaean the Lebanese governments , Although The dichotomy and Buddhist. of due to feelings of insecurity or resilience towards 3. The Sufism of , Syria and Morocco and adverse conditions is such features of minority(Halm, Andalusia that it has been influenced the teachings of Heinz (2007); For example Such as the historical New Platonic (Neo-Platonism), Jewish and cases is relatedthe to Jewish Maran who lived in the Alexandrian philosophers peninsula of Spain in the fifteenth century AD that to Nafisi believe that Iranian Sufism always has escape persecution and expulsion from that country, been the Doctrine and it has not related to religion Apparently accepted by the secretly Catholic while and has been the philosophical aspect and the reason they believed Judaism and their ancestors and of integration of doctrine and religion is mainly due conduct their traditional rituals secretly and from the to the entry of Ibn Arabi "in the Iranian Sufism. viewpoint of Roger Baptist(The marginal man is no However the presence of Isra'iliyyat and Western someone lives between the social and cultural world

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but someone who is living through one of these two, endure the humiliation and concerns (Corbin, Henry The inadequacies relate them together… Those who (1993). Following the failures, it may to build the are culturally marginal condition, often they are very fanciful society for them and settle their disagreement creative and flexible and could be as leader of social with the status quo and social realities, because they and cultural transformations. They benefits of the can not catch up with the social reality and the best of break, the complex cultural and social system. it, may turn such as Sufism alternatives is a mystical, "Durkheim" also believed, if there is a difference artistic groups, sports and so on. Perhaps special among the social system with cultural system, would attention to mysticism or poetry can be derived from not happen (social and cultural system) reciprocal various points of history. even the growth of influence. The main difference among the social literature "utopian “In such a social space may be due system and the cultural system at the beginning was to the restriction, hopelessness, frustrations and the arrival of Islam by Arab of New Muslims which political frustration because many of the "utopia" in conquered Iran because of the Iranians while the field of literature, philosophy, etc. arises from the Adjusting to Arab Muslim of culture but inwardly provision of a social and political attitudes and ideals believed as emotional to culture of pre-Islamic to society and they often have critical aspects to the especially Manichaeism and Mazdakism or policy and the current state of society (Nasr, Vali. Zoroastrian culture. This process lasted for almost (2006). Formally in authoritarian regimes, public two centuries and this dichotomy gradually became opinion led to the praise and love for integrated unconscious in the Iranian entity as (Cultural habit) governance and there is not any categories and a that has been continued. Especially the manifestation plurality of votes in these communities(Nazih N. of this feature strongly has been organized in Ayubi); The classification and diversity of views, authoritarian regimes and Iranian intellectuals, particularly on political power is considered a crime especially in the current era were accustomed to the and will be suppressed, and what is seen as The conservatism against authoritarian governments concept of social solidarity and unity in appearance towards policy; It may be cited as the " Internal and naturally occurs in nature of criticism and migration or to refuge to (semantic society). The political struggles in the various aspects has done as common language in a society reflects the nature of the hidden, secret and ironic; So the political popular culture as well language construct and protests is concealed behind non-political protests, in (culture construct) are similar. The reason of Use of the Stalinist regime of the Soviet Union was made words, phrases and virtual terms, ironic, allegorical, Critical and political movements in the political and metaphorical and look like is the viewpoint of grounds; In the contemporary Iranian society, also Seyed Mostafa Mohaghegh Damad (the prominent there is a kind of( Apolitism) Which arises from its mujtahids of seminaries of Iran) : (Repression and dualism. In societies where authoritarian is as tyranny in society leads the use of words that have religion, traditions and myths that the government is different meanings or semantic) totally, social seeking to consolidate public opinion appeared in conditions mood effects on human understanding, their favor while create a fictitious unity in public especially the thought and memories have a opinion or the verbal behaviors of people that significant role in human behavior even the concept understood social cohesion from it, may not represent of "enemy" will influence the behavior of people the actual attitude,. However, people can freely during their struggle in the course of time, as express their thoughts on the process of "Young" refers in the field of psychology to The communication and media but it may hidden their Romans of the Old Testament that how citizens can aptitudes and viewpoints base on insecurity of feeling influence the subconscious mind because of the and it is different and may be different from those multitude of slaves and the spread of slavery indicated as public opinion, especially if the people involuntary in the passing of time and have the would be in social or political pressures consequently character of slaves(Dabashi, Hamid (2011). From the there are the some conflicts among Obvious thoughts psychological perspective, the individual sphere, if, and hidden views might be different in a society human despite its desire can intrinsic qualities of the among of the (popular culture) and (mass culture) authorities is committed to (antagonism cloning). In due to political condition such tyranny if mass media response to "compensation" as a defense mechanism would be monopoly on political power and the unconsciously or consciously seeks compensation for private media have limited naturally, the (mass feelings of inferiority that is found and takes refuge culture) which arises from the media, it may to be to dream escape to stagger of despair; In this case, it inconsistent to (popular culture) that is originated usually tries to escape from reality even for a short from the mass society(Tabatabae, Sayyid Mohammad time; Even sometimes have a tendency to drugs, Hosayn (1979). One of the symptoms of social smoking, alcohol, unhealthy treats; Until can to phobia is a. The relatively common concept has

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presented in communities ravaged by and 4. Dakake, Maria Massi (2008). The Charismatic despotism in the conservatism, hopelessness is Community: Shi'ite Identity in Early Islam. SUNY associated with the track on the Shiite Iranian culture, Press. especially in the form of messianic thought. Political 5. Esposito, J.1999."The Oxford ", Thought Islamic Republic of Iran, after the Islamic Oxford University Press. Revolution is formed the concept of Messianism. In 6. Esposito, John. 2002. What Everyone Needs to this regards, Roche written: (Messianism is the One Know about Islam. Oxford University Press. of the phenomena that is frequently seen in colonial 7. Fred Halliday, Two Hours That Shook the World. society and causes the emergence of different forms 8. Halm, Heinz (2004). Shi'ism. Edinburgh University Press. of Messianism). 9. Halm, Heinz (2007). The Shi'ites: A Short History. The concept of Messianism in the In Zoroastrian Markus Wiener Pub. culture existed as (Saoshyant) in the beginning the 10. Holt, P. M.; Bernard Lewis (1977a). Cambridge Islamic era, that this idea was revived in the anti History of Islam, Vol. 1. Cambridge University Arabic movements in the second half of the second Press. century AH. After this, in the form of messianism, in 11. Homa Omid,1992. Theocracy of democracy? The order to achieve victory and incentives were created critics of `westoxification' and the politics of as a political principle - the Shia Imami belief in the fundamentalism in Iran: Third World Quarterly;, crisis and hopelessness (Homa Omid, 1992). Vol. 13 Issue 4. 12. Ira M. Lapidus (1975). "The Separation of State 2. Discussions and Religion in the Development of Early Islamic Mainly the religious character is created always Society", International Journal of influenced by the political state in each period. On Studies 6 (4), pp. 363-385. the other hand, continues its stability in response to 13. John L.Esposito, The Islamic Threat: Myth or the presence of enemies and adversaries; If, indeed Reality, p.167. there is not enemies, consequently they is creating an 14. Lalani, Arzina R. (2000). Early Shi'i Thought: The imaginary enemy. As a result the presence of Teachings of Imam Muhammad Al-Baqir. insecurity in society in the religious beliefs, I.B.Tauris. 15. Laurence Louėr (2008), Transnational Shia inadvertently not only internalized but also today it is politics: religious and political networks in the effective on all political actions and reactions due to Gulf, p.22. the religious nature of the Iranian. 16. Momen, Moojan, 1985..An Introduction to Shi'i Islam, Yale University Press, p.191, 130. Acknowledgements: 17. Moosa, Matti (1988). Extremist Shiites: The Author is grateful to persons for financial Sects. Syracuse University Press. support to carry out this work. 18. Nasr, Vali (2006). The Shia Revival: How Conflicts Within Islam Will Shape the Future. Corresponding Author: W.W. Norton & Company Inc. ISBN 978-0-393- Ali asghar amini dehaghi 06211-3 p. 52-53. Islamic Republic of Iran Broadcasting,Vali asr street, 19. Nazih N. Ayubi, Political Islam: Religion and Tehran, Iran Politics in the Arab World, p. 113. [email protected] 20. Nicola Pratt, Democracy and Authoritarianism in the Arab World, p 163. References 21. Rogerson, Barnaby (2007). The Heirs of 1. Stirilng G, Wilsey B. Emprical relationships Muhammad: Islam's First Century and the Origins between species richness, eveness and of the Sunni Shia split. Overlook Press. proporational diversity. Am Nat 2001;158(3):286- 22. Sachedina, Abdulaziz Abdulhussein (1988). The 99. Just Ruler (al-sultān Al-ʻādil) in Shīʻite Islam: The 2. Corbin, Henry (1993 (original French 1964). Comprehensive Authority of the Jurist in Imamite History of , Translated by Jurisprudence. Oxford University Press US. Liadain Sherrard, Philip Sherrard. London; Kegan 23. Tabatabae, Sayyid Mohammad Hosayn; Hossein Paul International in association with Islamic Nasr (translator) (1979). Shi'ite Islam. SUNY Publications for The Institute of Ismaili Studies. press. 3. Dabashi, Hamid (2011). Shi'ism: A Religion of 24. Wollaston, Arthur N. (2005). The Sunnis and Protest. Harvard University Press. Shias. Kessinger Publishing.

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